NOTES. If you are following the service with the priest, stand at the Gospel and the Creed: say the Creed in an audible and even tone of voice, it is a Catholic custom to kneel or bow profoundly, but not to whisper the words of the Incarnation and Passion. Ifit happen that the Mass is sung, and the music of the Creed takes some time, the priest usually sits in the sedilia, with his ministers on the right and left of him. Having recited the Creed, you can also sit, or kneel, occupying yourself in the meanwhile, either trying to let your affections be elevated by the teaching of the music, or in meditation, or saying some of your intercessory prayers, or other devotions; at least be on your guard against standing or sitting in a listless and thoughtless frame of mind. 2 It is not necessary to stand while the alms are being collected, neither at a sung service while the hymn or offertory is being sung by the choir. You will find it more helpful to devotion to kneel down at the conclusion of the Creed, giving your alms when the opportunity comes, and to occupy yourself with following the priest in his prayers of oblation, or collecting your own desires and intentions in prayer, which you wish to unite in the offering of the Sacrifice. You may be in some doubt as to the matter of kneeling generally; Some persons suffer from fatigue and faintness from walking, and fasting for their communion, and abstain from sitting down during the Service, from fear of being irreverent. It would seem that there is no absolute necessity to kneel until the Sanctus: but do not take a permission, granted to the weak, as a rule for yourself, unless you find it more conducive to devotion and meditation so to rest for a time. At least, if you are punctilious, you may sit at the Epistle and Gradual, and from the end of the Creed to the Church Militant Prayer. Be careful however not to act as it you thought that sitting gives licence to inattention or even sloth. 3 The bread by anticipation is called a pure, unspotted, undefiled host, because all the prayers that go before, and follow the consecration, have reference to the moment of consecration, when the Victim becomes present, and is offered to God. 4 The Sacrifice of the Altar is But necessarily pleasing to God of itself, since the Victim there offered is "that meat which endureth unto everlasting life, Whom God the Father hath sealed," of Whom He also said, "This is My beloved Son." the oblation, which sinful man makes of this Victim, the prayers which accompany the oblation, partakes of what has been offered, and the communion, by which he may be done in a way displeasing to God, by reason of his frailty, or unbelief, or some unfitness. And as the oblation and prayers and communion make part of the Sacrifice, we must beg the grace of God to go through with it, so that it may be pleasing to Him. 5 At the consecration, a very sensible as well as being an old Catholic custom obtains of ringing a bell; in order that worshippers may not be disturbed or distracted in their prayer and solemn thoughts by watching the priest, in order to find out the moment of consecration. If the bell is rung, it is rung three times at each consecration. I. At the first genuflection or profound inclination of the priest immediately after the words of consecration. 2. At the elevation. 3. At the second genuflection or deep inclination. According to the Sarum use, the priest did not genuflect, but inclined his body and bowed his head in adoration of the Sacred Presence. Some persons follow the practise of striking the breast at consecration; it signifies-1. That we need here a humble and sincere faith towards God, to subject the capacity of our understanding to the word of God. 2. It denotes with what a vehement and hearty desire we should be led to that heavenly Food, which is here shewn and set before us. 3. How earnestly we must detest those sins, which make us unworthy of participating in that Sacrifice. The breast must be struck with the publican, who, with great sorrow of heart, reproached as it were his own heart, which had been the source and nursery of the sins he had himself committed, and begged that that fountain of all evil might again be purified by the Lord. 6 If you are going to communicate, do not keep the priest waiting; it is better to go up to the Altar, while he is communicating himself. When at the altar rails, kneel upright, and if it be your custom to receive the Sacred Host on the palm of your hand, lift up your hands (being crossed), at least as high as your mouth; you will thus avoid a wrong habit, which some persons practise from a perverted idea of external devotion, that of bending the head and body down when the priest approaches with the Eucharist, and of holding their hands so low as to give him much trouble and inconvenience in delivering the Sacrament. We must remember that although our Lord comes to us truly in a state of humility, we at least must go forth to meet Him, so we must be ready, and not crouch down as if in abject fear and terror, for this does not show a loving and eager devotion. If, however, it be your custom to receive the Host in your mouth, let your head be conveniently lifted up, that without diffi culty your mouth may be reached; the eyes shut, or reverently bent downward; the lips unmoved, moderately open, yet not as if gaping: let the tongue touch the inner side of the lip to receive the Host, and bring It into the mouth; which, being reverently held on the tongue till it be moistened, may so be easily swallowed, without chewing or raising It to the roof of the mouth. Whilst receiving the Chalice, in the same way, let your body be erect; if you take the Chalice in your hands, be ready when the priest comes, so as not to keep him waiting, for we must remember that there are others waiting besides ourselves. If you do not take the Chalice in your hands, keep your head lifted up, as before for receiving the Host; should you bend your head, it is impossible for the priest to see your mouth. Persons little think how much they can assist a priest in giving communion, if they will be prepared at the moment, and take the Sacrament in a convenient and fitting posture. The best and right time to receive the Sacrament from the priest is at the beginning of the words of delivery, not in the middle of them at the second paragraph, nor at the end. Some persons do not make themselves ready till the middle or end of the words, unmindful that they are keeping the priest waiting with the Sacrament. When there are many to be communicated, the priest sometimes omits the second paragraph, only saying it once, either for each railful of communicants, or at the end of the Communion. But at least do you be waiting and ready prepared directly the priest comes to you, for the gift he conveys to you is infinitely greater than the words which he uses. After receiving, genuflect, return to your place at once; be careful not to put your handkerchief to your lips, and spend at least a quarter of an hour in thanksgiving, which you may begin at once. 3 Method of Assisting at the Holy Sacrifice, for Communion. As the former method is especially intended for what is commonly called hearing Mass, that is, for offering up the Holy Sacrifice, and making a spiritual Communion, saying the words of the Service together with the priest, as the means of devotion and expression of prayer and manner of offering; so this method following will be found useful sometimes as a change, when you communicate; not saying the words of the Service, but spending the time in prayer and meditation. At the same time observe, that the first method given will be very fit and helpful, since it provides for Sacramental Communion also, by following the priest with the words of the Service. It is arranged that you can at your will and choice change the matter of your devotion, so varying it as shall be agreeable to your intention, and suitable to the occasion, whether of Sacramental or Spiritual Communion, and equally for Sacrifice and worship. Those who are in the habit of attending the Holy Sacrifice daily, will find it a refreshing change to hear Mass by way of prayer and meditation; they too will find this form of some little assistance. A Guide to form a par ticular intention. I especially wish to venerate and pay devotion, by this most holy Sacrifice and by my Communion, to the mystery e. g., of the Incarnation, the Passion, the Eucharist : &c. e. g., to the Commemoration of St. N., whose prayers and intercessions I humbly ask, and whose virtues I seek to imitate: &c. e. g., to give thanks for this e. g., to pray for pardon for e. g., to obtain the grace, viz., of spiritual consciousness, of devotion, of perseverance, of fortitude, &c. May this my intention be accepted by Thee, O Lord, and mayest Thou will to have it ratified and confirmed, through Jesus Christ. Amen. Be it noted that the follow-| ing prayers may be shortened or lengthened at will; some may be dwelt upon at one time, and others left out: you will do this, learning by degrees so to frame devotion as shall best help your intention. You may occupy yourself in this way from the time of entering church to the Gospel, or the Creed, or Offertory, or even up to the time of Consecration, or Communion: do not feel yourself obliged always to carry out the same rigid form, excepting always, that you are mindful of the approach of Consecration, that you may worship at that moment. I. Examine your conscience first of all, briefly, to the end of gaining contrition, that you come not unworthily. Think likewise of your lighter faults, so often repeated, your soul's inordinate affections, that you may obtain greater and the most fitting fruit from this Sacrament. Conceive an inward grief for your sins, with a firm purpose of amendment. OMY most loving God, my Creator, and my Saviour! from the bottom of my heart I am sorry that I have ever offended Thee, my Lord and my God,-Thee, Whom I ought to love above all things, because Thou art good above all, and hast given me the greatest blessings; and I, alas, wretched, and ungrateful sinner as I am, have returned Thee only evil for good. But, be Thou merciful unto my sins, O Lord; for now I firmly purpose and resolve to offend Thee no more, and to shun all occasions of sin. And therefore I now desire to receive this Sacrament, that I may be strengthened in the love of Thee, and be defended against all occasions of sin; that Thou mayest abide in me, and I in Thee. II. Think if you come to these I Mysteries with an upright and pure intention, or only from custom, or some unworthy or unthought for cause. To sift the intention is of very great use, so that it be done without too great scrupulosity, because the intention gives the character to every act, and on it depends its worth. Pray after this manner : DESIRE, O God, to offer Thee this Sacrifice, to the praise and glory of Thy Name; for the benefit of my own soul, and of all Thy holy Church. An offering of a free heart will I therefore give unto Thee, and I will praise Thy Name, O Lord, for it is good. For what else can I seek for, beside Thee, O my God, and my all! If I have Thee, what have I not? If I wor ship Thee for Thine own sake, Thou wilt be my exceeding great reward. What have I in heaven but Thee, Or you can use the following prayer for a worthy reception of the Eucharist. THOU, O Lord of hosts, Who hast need of nothing, and willest by Thy Sacrament to dwell within and what is there on earth that I can wish for apart from Thee? For Thou Thyself art the portion of mine in-us, keep my heart and my heritance, and of my cup; Thou art He that shalt maintain my lot. You can make a more particular intention at the Offertory. At The Lord be with you, before the Collects. And with thy Spirit. Thy Spirit be with me, and my spirit be with Thee, O beloved Jesus, Whose delights are to be with the sons of men. At the Collects you can pray. LORD God of lovingkindness, hear the prayers of Thy people, and let their cry come unto Thee, from all parts of the Christian world. Turn not away Thy face from us in the time of our trouble, I beseech Thee, on account of our sins, but incline Thy face unto us, and favourably hear the prayers of this servant Thy priest supplicating at Thine Altar for the salvation of Thy people; and grant to each and to all, according to Thy good pleasure, that what they ask of Thee, they may obtain of Thy great mercy. Through Jesus Christ our Lord. Amen. body spotless, that with a pure and quiet conscience I may often (celebrate and) receive unto my salvation Thy sacred Mysteries, which Thou hast instituted especially for Thy honour and a continual memorial, and hast manded them to be taken com and eaten. Grant, O Lord with the frequency of Thy God of my salvation, that Mystery, both by worshipping and receiving, the affection of my devotion may increase. Behold I pray Thy clemency and favour, and for this end I specially beseech Thy grace. Prevent me, most loving and most faithful Lover, with the blessings of Thy sweetness, and grant that I may be wholly absorbed and melted in Thee, and may admit of no other consolation within me. Amen. |